1. The Mitzvah of Bikurim and Expressing Gratitude
This week’s Torah and Tea focuses on Parshas Ki Savo. One of the central themes in this parsha is the importance of gratitude, especially for a Jew. Many mitzvos—commandments, and brachos—blessings, are designed to help us express our thankfulness to Hashem. For example, we make a bracha before eating, thanking Hashem for providing food and sustenance. The Torah commands us not only to feel gratitude in our hearts but also to verbalize it, making it real both for ourselves and for others.
A key mitzvah discussed in the parsha is bikurim—the bringing of the first fruits. When the Jewish people entered Eretz Yisroel, they were commanded to bring their first ripened fruits to Yerushalayim, present them to the kohen—priest, at the Beis Hamikdash—Holy Temple, and declare their gratitude to Hashem for the land and its produce. This act teaches us that appreciation must be expressed openly. Even though Hashem knows what is in our hearts, articulating thanks deepens our own sense of gratitude.
2. The Process of Entering and Settling the Land
The Torah says: “V’hoyo kisoveh le’oretz asher Hashem Elokecha noisen lecho nachlo”—“When you come into the land that Hashem your God gives you as an inheritance.” The process of settling Eretz Yisroel was not immediate or simple. The Jewish people had to conquer seven nations occupying Canaan, which took seven years of battle. Afterward, it took another seven years to divide and distribute the land among all the tribes through a lottery system.
This means that for fourteen years after entering Eretz Yisroel, most people did not yet have their own portion. Only after everyone received their share did the obligation of bringing bikurim begin. Rashi explains that this is based on the verse’s use of “v’irishta v’yashavta ba”—“you will inherit it and settle in it.” Only once all had settled could they bring their first fruits as an offering of thanks.
3. Why Wait to Express Gratitude?
The Rebbe raises a fundamental question: Why must one wait until everyone has received their portion before expressing thanks? If someone receives their land earlier, shouldn’t they thank Hashem immediately? This seems contrary to the general principle that gratitude should be expressed as soon as one receives a blessing.
The Rebbe explains a profound lesson: true joy and gratitude are incomplete if others are still lacking. If I have while my fellow does not, my happiness cannot be whole. The Torah teaches us that communal well-being is essential—we celebrate together only when everyone has received their share. This idea challenges our natural tendency toward self-centeredness and calls us to care deeply about others’ welfare before fully celebrating our own blessings.
4. Contrasting Views: Immediate vs. Collective Thanksgiving
The Rebbe notes that there is a discussion among commentators about when exactly one must bring bikurim. The Sifri interprets “v’hoyo kisoveh” as requiring immediate thanksgiving upon entering the land, even before all have settled. This appears at odds with Rashi’s view that one waits until everyone has inherited.
The Rebbe reconciles these views by suggesting two levels of gratitude: one immediate and spontaneous upon receiving a blessing (even individually), and another more reflective thanksgiving once everyone has been blessed collectively. Both are necessary—a personal thank you right away, like when we say Modeh ani lefanecha—“I thank You Hashem” upon waking up each morning, and a deeper communal gratitude after contemplation and reflection.
5. Two Levels of Thankfulness: Spontaneous and Reflective
The Rebbe compares these two forms of gratitude to our daily prayers: first, we say Modeh ani lefanecha, an instinctive thank you simply for being alive—a spontaneous expression from deep within every Jew’s soul. Later in davening we recite more elaborate thanks such as Modim anachnu lach, which comes after reflection on all we have received from Hashem.
This duality is also reflected in how people sometimes fail to recognize what they should be thankful for—taking things for granted or assuming they deserve them by right or by their own abilities. In truth, everything comes from Hashem’s kindness, whether talents or material blessings.
6. Chai Elul: Two Approaches in Chassidus
This theme connects beautifully with Chai Elul (the 18th day of Elul), which often coincides with Parshas Ki Savo or falls nearby on the calendar. Chai Elul marks the birthdays of two great leaders: the Baal Shem Tov (founder of general Chassidus) and the Alter Rebbe (founder of Chabad). Each represents one aspect of Jewish service.
The Baal Shem Tov emphasized simple faith (emunah)—the spontaneous thank you inherent in every Jew’s soul—encouraging even simple folk who felt alienated or unworthy to connect directly with Hashem through heartfelt gratitude without complex study or philosophy.
The Alter Rebbe built upon this foundation by developing tools for deeper understanding—teaching how to reflect on Hashem’s greatness so that our faith becomes more internalized and thoughtful over time (like waiting until all have settled in Eretz Yisroel). Both approaches are essential: we begin with innate faith but must also nurture it through learning and contemplation.
7. The Altar Built from Whole Stones: Lessons from Halacha
The parsha also discusses building the Mizbeach—altar from whole stones (avanim shleimos). According to halacha, these stones must be entirely smooth without blemish—just as a kosher knife used for shechita must be perfectly smooth so that a fingernail glides across without catching.
The Rambam rules that if a stone becomes blemished after being placed in the Mizbeach—even with a minor imperfection—it must be removed and replaced because now it possesses holiness (kedusha). Interestingly, while before construction only significant blemishes disqualify a stone (those detectable by touch), afterward any imperfection at all is problematic due to its sanctified status.
The Rebbe draws an analogy between this halacha and chosenness: just as Eretz Yisroel or Am Yisroel were chosen by Hashem not because of inherent greatness but simply because He willed it—so too any flaw becomes significant once something is elevated by divine choice rather than its own qualities.
8. Energizing Our Avodah During Elul
As we approach Chai Elul during this month dedicated to preparation for Rosh Hashanah (Elo), these lessons inspire us to energize our spiritual accounting (cheshbon hanefesh) and service with renewed vigor—combining both spontaneous faith and thoughtful reflection in our relationship with Hashem.
Blessings are extended for a Kesivah v’Chasimah Tovah—a good inscription and sealing for a sweet new year!